نشریه مطالعات تاریخی جهان اسلام
پیاپی 23 (پاییز 1401)

In the last century, Orientalists have created many works about the Prophet (PBUH) and the events of the beginning of Islam. One of them is the book of Wilfred Madelong (a German orientalist) entitled "Succession of Prophet Muhammad (PBUH)". In this book, the issue of the succession of the Holy Prophet (PBUH) has been analyzed with the Qur'anic, hadith and historical approaches, and the events after his death up to the time of Muawiya have been studied. Although the author has done better than other orientalists and has presented scholarly analyzes in some cases and presented new findings to the scientific community, but in many cases he has distanced himself from the standards of the historical method. And he made inappropriate comments about the issue of succession and the events after that. The current research, based on the criteria of the historical method and using the historical analysis method, has criticized and examined the author's historiography method. The most important criteria of the historical method that have been considered as criteria are: a comprehensive approach to sources, presenting the logic of selection, examining all propositions and evidences, not imposing presuppositions on history, analyzing historical events by investigating natural causes, not entering the boundaries of Kalam and supernatural issues. The obtained findings show that in many cases, the author of the book has distanced himself from the requirements of the historical method and therefore has reached incorrect results.

Tombs are social-cultural and blessed buildings in the Islamic era, which, after mosques, have special importance as an integral part of religious architecture. Due to the importance of identifying different regional traditions regarding the burial architecture of the Islamic world over many centuries, there have not been many focused studies on the shrine buildings of the western historical land of the Islamic world. The purpose of this article is to study the role of socio-cultural components in the spatial configuration of five examples of Islamic pilgrimage sites in the geographical area of northwest Africa, Maghreb al-Aqsa (Morocco) from the 8th to the 18th century. In the first step, with the descriptive-historical research method and the use of documentary and library studies, the data extracted from the case examples have been collected, the introduced buildings are compared with the three components of spatial hierarchy, spatial order and spatial accessibility. Then, in the second step, with the descriptive-analytical method and using the spatial syntax method, the unique functional-spatial features, dimensions and architectural qualities governing the Islamic tombs of this region from the point of view of how they relate to the surrounding environment are discussed. The results of the research show that the physical-formal structure of the tomb buildings of Morocco in the Islamic period follows a single primary model, but the difference between these buildings is in the spatial organization of the inner courtyard and the spatial configuration of the tombs. Zawiya Mola Idris II in Fez has the best spatial configuration with the highest spatial correlation coefficient due to the high spatial order and accessibility that can be seen in the plan.

Pottery patterns of the Seljuk period are a reflection of the beliefs, opinions and tastes of producers and consumers, which developed under the support of the rulers of that period, and a great variety of types and patterns were created, so that in many images of pottery of the Islamic period on The arms of some women and men's clothes Taraz can be seen. "Taraz" was a medal of honor and showing the loyalty of individuals to the government, which was awarded by rulers to high-ranking and courtiers. The main question of the research is, what concepts and functions does the display of the style on the clothes of the figures carry? The present research aims to investigate and analyze the Seljuk period pottery images that have the image of Taraz by using the analytical descriptive method and collecting information in a library form. The findings of the research show that in the Seljuk period, taraz had a high status and in works of art, including pottery, the creativity of artists supported by the aristocracy provided a suitable platform for the creation of tarz on women's clothing and images of legendary, epic, and literary stories it that era which emphasized on the status and social position of the owner of the container.

The position of "Sheikh al-Islami" was one of the important religious positions of the Safavid era, which was established in the court, centers and provinces of Iran in order to spread the religious culture and teachings of the Twelve Imams and was able to leave deeply impact on various dimensions of the political-social system, especially the cultural structure of Iranian society.The basic question is, what is the status of "Sheikh al-Islami position" in this period and how did it influence the cultural-political developments of Safavid Iran? It seems that the cultural function of this position in this period left an important role in the cultural and political aspects of the Safavid era and was able to institutionalize the teachings of Ahl al-Bayt (AS) among the social classes. The most important function of Sheikh al-Islami, which was the strongest and most effective factor in strengthening the spirit of solidarity among Iranians and increasing the growing sentiments of the Shia religion, also this religion became an important factor in creating new works in the field of various sciences, as a result, the continuation of mourning in this period became official. The result of two political and cultural discourses is that on the one hand, the Sufi ruling body made the Safavid sect to respond flexibly to the needs and realities of the time, so as to move away from the beliefs and culture of the disciple and the religious order of the monastery. And on the other hand, it has motivated prominent and scattered Shia mujtahids and thinkers to collaborate and establish fundamental efforts in the direction of developing and deepening the culture and teachings of Shia religion. The result of this partnership was that a deep transformation took place in the court and government apparatus of Iran during the Safavid era, which included the official announcement of the Shia religion, the explanation and expansion of the teachings of the Ahl al-Bayt (AS), the development and expansion of the Shia culture at different levels of society, among the achievements and functions of this office which with the direct support of the Safavid rulers and the efforts of scholars, many symbols and religious ceremonies have been officially and publicly implemented. The following article examines and analyzes the cultural functions of Sheikh al-Islami's position in Iran during the Safavid era with a descriptive-analytical historical approach and using library sources.

So far, there have been several typologies of the intellectual currents of the Islamic world, but they have often been with a political or religious approach. The main question of the present article, which we are trying to answer with a descriptive, analytical and comparative method, is that from the point of view of civilization, what major approaches can be identified in the contemporary intellectual currents of the Islamic world, and what are the main characteristics and aspects of distinguishing these approaches from each other? According to the findings of this research, the three approaches of "civilizationist Islam", "Islamic civilizationist" and "Islamic modernist" can be distinguished from each other in contemporary intellectual currents. The first approach places its reliance on Islam and believes in the maximum relationship between religion and civilization with a religious interpretation of civilization. It considers the main cause of the decline of Islamic civilization to be away from religion and the way to revive it is to return to religion, and it has a negative and critical approach when facing Western civilization. The second approach, with a worldly reading of religion, tries to provide the context of communication and playing its role as a civilization. It considers the main factor of degeneration in the type of religious thought and the way of revival in its reformation and presentation of this world's interpretation of religion, and it chooses a selective-critical approach when facing Western civilization. The third approach, focusing on modernity, aims to provide a context for the relationship between religion and modernity as modern civilization with a modern reading of religion. It considers the cause of degeneration in the stagnation of thought and reason and the way to revive it in the reinterpretation of religion based on the elements of modernity, and it prefers a selective approach when facing Western civilization.

One of the most important and complex issues in the history of Islam is the historical event of the assassination of Uthman bin Affan and knowing the real reasons for it. This event has had a direct impact on various topics of Islamic sciences.The main hypothesis of this research is that the analysis of this historical incident, with the method of studying documents and evidence and a structuralist approach, shows a clear connection between his murder and the issue of burning the Quran. The first consequence of this fundamental deviation and the thought of the Qur'an is sufficiency, the disappearance of the position of the prophets (Kashif al-Ghatta ', 51) and consequently its successors. Although in the first century, most Muslims believed in the authority of the Prophetic tradition, but the 100-year domination of this deviant idea on the nascent Islamic civilization had irreparable effects and consequences for Muslims.

The Shiite and Sufi movements of the Timurid era emerged on the basis of common components. The leaders of these movements, by understanding the time and environmental requirements and seizing the opportunity, tried to achieve success while taking advantage of the existing common components and using all the capacities. They intelligently and of course ambitiously tried to take advantage of the void resulting from the fall of the Abbasid caliphate and the decline of the power of the Ilkhanan, and achieved the highest political and religious positions by using the obedience of Sufis, along with the stimulation of the revolutionary doctrines of Shiism and the potential mobilization power of Mahdism. In this direction and in order to convince the public, they used the distorting power of various strange science techniques. The above multiple cases together provided a great opportunity for the mentioned movements. In this article, an attempt will be made to decipher the reasons for the convergence of the existing commonalities with an analytical and descriptive view while criticizing and examining the common components of the three movements of Harufiyeh, Moshashayan and Noorbakhshiye.